Sincere thanks to:

1. The Editor-In-Chief of ahObilavalli-sundarasimham e-books

series "SrI nrusimha sEva rasikan", Oppiliappan kOil Sri. V.
SaThakOpan svAmi for editing and hosting this title in his e-
books series.

2. Smt. Krishnapriya for the excellent compilation of the source

document.
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3. Sri.Lakshminarasimhan Sridhar for the Cover Picture and

Nedumtheru Sri.Mukund Srinivasan for co-ordinating picture
selection.

4. Smt. & Sri.Murali Desikachari for assembling the e-book.

 CONTENTS

Introduction 1

Part 1 3

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Part 2 9

Part 3 20

Part 4 34
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 ïI>

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

INTRODUCTION

My neighbor was remonstrating with his son over some minor infringement of
discipline. “What will people say if they come to know of your conduct?” he
queried. These, however, were not his exact words. Since he was speaking in

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Tamizh, he said, “Naalu perukku terindaal enna aagum?”. I was listening to the
exchange between father and son with interest, as anything happening at the
neighbours’ is of special interest to us.

In this case, the gentleman’s reference to “Naalu per” or four people, set me
thinking. Whenever we refer to popular opinion, we Tamilians refer to four
people, who appear to represent society at large. “Naalu per enna
ninaipppaargal?” is the worry uppermost in our minds, when we contemplate a
course of action which society may not approve. When you think of it, you
wonder as to why the popular saying should refer to four people and not three
or five or even ten? There must definitely be something significant about the
Number four, without which the saying would not have gained currency. When
I considered the matter further, I realized that prior to starting the
purificatory ritual of Punyaaha vaachanam, which is a prelude to almost all
vaidika karmas, it calls for the propitiation of four Brahmins—“Chaturo
braahmanaan toshayishye”.

When Vibishana decides to flee Lanka and perform Saranaagati at the lotus
feet of Sri Raghava, he does so with four of his acolytes in accompaniment—
“Chaturbhi: saha raakshasai:” While this is so for auspicious matters, even

1
 when one is on one’s last journey from home to the burning ghat, it is four
persons who officiate as pall-bearers. Wondering at the propensity of Number
Four to dominate the numerical scene, I did some more research and came up
with an astonishing number and variety of occasions where the integer towers
over other numerals.
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 PART 1

THE FOUR VEDAS

Being basically vaidikaas, the first usage of Number Four that strikes us
foremost is in the context of the Vedas being four:

1. Rig Veda,

2. Yajur Veda,

3. Saama Veda and

4. the Atharva Veda.

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However, were the Vedas always four in number? We are told that in the Krita
Yugam and Treta Yugam, the Vedas were one vast, undivided and
undifferentiated body of knowledge. The Bhaagavata Puraana tells us that in
the Krita Yuga, Vedas were only in the form of the Pranavam—"Veda: pranava
evaagre dharmoham vrisha roopa dhrik".

During the Dwaapara Yugam, Krishna Dvaipaayana took birth as the son of the
famed Paraasara Maharshi and as an avataaram of Sri Mahavishnu. Once, deep
in meditation on the banks of Sarasvati River at Badarikashramam he looked
into the future and finding men weak in physique and intellect and incapable of
imbibing the vast body of Vedas, out of mercy for these weaklings, Krishna
Dvaipaayana divided the Vedas into four, for convenience of study. It is thus
that he acquired the name “Vyaasa”--“Vyadhadaat yagya santatyai Vedam ekam
chatur vidham”. These four Vedas were in turn imparted by Veda Vyaasa to
four disciples of his:

1. Rig Veda was imbibed by Paila,

2. Yajur Veda by Vaisampaayana,

3. Saama Veda by Jaimini and

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 4. Atharva Veda by Sumantu.

They, in turn, imparted the Vedic wisdom so acquired to their sishyaas, paving
the way for people specializing in the study of particular branches of the
Shruti.

FOUR DIVISIONS OF VEDAS:

We sometimes come across a classification of each Veda/saakha into four

parts, viz.,

1.Samhita,

2.Braahmana,
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3.Aaranyaka and

4. Upanishad.

For instance, the Yajus shaakhaa consists of the Taittireeya Samhita, the
Taittireeya Yajur Brahmanam, Aaranyakam and the Taittireeya Upanishad.

However, the Vedas themselves contain several references to “Trayee” or

three Vedas. We find, for instance, the Kaataka Prasnam referring to three
Vedas—“Esho eva trayee vidya”. The Bhaagavata Puraanam too tells that in the
Tretaa Yugam, Vedas emerged from the Lord’s heart, in the form of three
separate bodies of knowledge—

“Tretaa mukhe Mahaabhaaga! praanaan me hridayaat Trayee

Vidyaa pradurabhoot tasyaa: aham aasam trivrut mukha

Rg, Yajus and Saama Veda are considered the principal Vedas, with Atharva
Veda often being denied the status of an independent Veda, since it is
regarded as an adjunct of the others.

FOUR OFFICIALS AT SACRIFICES:

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Similar to the number of Vedas, the persons in charge of performing a
sacrifice are also four in number—

1. Hotaa,

2. Adhvaryu,

3. Udgaataa and

4. Brahmaa.

The Hota sits near the sacrificial fire and recites mantras in praise of various
deities. The Rig Veda details the functions of the Hota. The official who is
engaged in the actual performance of the ritual from beginning to end is known
as Adhvaryu, while one who sings the melodious verses of Saama Veda is called
Udgaataa. The person in charge of general supervision of the Yagya, to ensure
that everything is done as prescribed in the scriptures, is Brahmaa (not to be

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confused with the four-headed Brahmaa).

FOUR SWARAS:

Speaking of the four Vedas, Tirumazhisai Piraan calls them, “naal niratta
vedam”.

What is this quartet by which Vedas are qualified? They are nothing but the
modulation with which Vedas are intoned, consisting of four types—

1. Udaattam,

2. Anudaattam,

3. Swaritam and

4. Prachayam.

It is these intonational differences, cumulatively known as “Swaram”, that

impart to the Shruti its majesty and grandeur and also represent differences
in purport. Swaram is an indispensable component of Vedic recitation and
mistakes in the same are likely to have major consequences. We hear of
Tvashttaa (who developed enmity with Indra) performing a sacrifice to beget a

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 son who would kill Indra. He recited the mantra, “Indra shatru: vivardhasva”.
However, due to an error in intonation, the son who was born to him was killed
by Indra, instead of becoming the killer of Indra.

Thus, a Veda mantra recited with improper intonation could very well prove
counterproductive, often producing a result diametrically opposite to the one
desired. It has now become the fashion in schools and colleges to begin the day
with prayers from Vedas. Unfortunately, however, scant attention is paid to
proper recitation. And in an ultimate insult to Mantras, we find the Gaayatri
mantra blaring out even from tea shops, in the form of a song set to music by
some accursed composer totally unaware of the significance of the mantra and
the way it is to be intoned. And now, we have doorbells which recite the
Gaayatri mantra in a mellifluous but totally incorrect fashion. When you go to
such houses, it is better to knock on the door, rather than ring the bell and set
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off a string of mantras which can cause nothing but harm, the way they are
recited.

FOUR CLASSES OF DEVOTEES:

Four figures prominently again, in another context. The Lord classifies His
devotees into four categories—

“Chatur vidhaa bhajante maam janaa: sukritina: Arjuna!

Aartho jigyaasu: arthaartthee gnaanee cha Bharatarshabha!”

Those with a preponderance of meritorious deeds worship Emperuman.

However, the basic purpose of all devotees is not the same. Depending upon
the degree of their devotion and merit, while some go to Him seeking wealth
and prosperity in their various forms, some who have lost their riches pray to
Him for their restoration. While these two are basically materialistic in their
pursuit, there is a third category of devotees (the “Jigyaasu”), which is
inspired by the knowledge that the Jeevaatma is indeed a blissful entity.
These bhaktaas seek to realize the Jeevaatma, prompted by the extraordinary

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pleasure afforded by Aatma anubhavam. Towering head and shoulders above
these people is the fourth category of devotee, the Gnaani, who regards both
material prosperity and Aatmaanubhavam as mere baubles and spurns all
mundane or even divine objects of pleasure. His single-minded devotion is
focused on attaining the glorious Lord and being of eternal and everlasting
service to Him.

It is this fourth category of worshipper who is dear to the Lord, since the
Lord is dear to him— “priyo hi gnaanina: atyarttham aham sa cha mama priya:”

FOUR TYPES OF FOOD:

It is again in the Gita that Sri Krishna speaks of another group of four—four
types of food. This classification is made based on the manner of intake of

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food. The Lord tells us that it is He, in the form of the Vaisvaanara Agni
located in the stomach, who enables digestion of all food that we consume—

“Aham Vaisvaanaro bhootvaa praaninaam deham aasthita:

Praanaapaana samaayukta: pachaami annam chaturvidham”

And what is this “annam chaturvidham”? Sri Ramanuja says that it is

1. Food which is to be bitten and chewed,

2. That which is to be sucked in,

3. That which is to be licked and the last,

4. Liquids which are to be drunk.

For instance, rice, vegetables, etc. are to be bitten by the teeth and chewed
well, while succulent fruits like mango are more to be sucked at. Viscous items
like honey have to be licked and milk, water, etc. are to be drunk. All these
four types of food are assimilated in our systems, only due to the existence of
a digestive “fire in the belly”, so to say, which is none other than the Lord.
When you shut your ears with your palms, you hear a hum. The

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 Brihadaaranyakopanishad tells us that this is the sound of this Paramaatma.
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 PART 2

THE FOUR VARNAS

The much-maligned but little understood Varna system too classifies human
beings into four categories—Braahmanas, Kshatriyas, Vysyas and Shudras. Sri
Krishna tells us in the Gita that this is a classification based on character,
qualities and profession—“Chaatur varnam mayaa srishtam guna karma
vipaakasa”

The profession-wise classification of people into four categories was as

follows:

1. Those who devoted their lives for catering to the spiritual welfare of

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the populace through a life of prayer and penance, scriptural studies,
fasting and self-denial. Poverty, chastity, contentment, devotion,
cleanliness of body and mind, celibacy or Brahmacharyam as a way of
life (but for the purpose of creating offspring), etc. were the
prescribed virtues for Brahmins.

2. Those who were in charge of administering the country, ensuring an

efficient Government catering to every need of the citizens, protecting
them against onslaughts by alien invaders, etc. Unlimited bravery,
tolerance, generosity, putting public interest before self, an eminent
sense of justice and fair play and the readiness to sacrifice one’s life
and those of one’s near and dear for the cause of the people, were
qualities expected of a Kshatriya.

3. Those engaged in trade, industry and commerce and agriculture, making

a living by identifying and satisfying existing and potential needs of the
populace were the Vysyas. Belief in God, enthusiasm in earning wealth,
keenness in sharing it with have-nots, etc. were the hallmark of a Vysya.
It is interesting to note that the occupation of Vysyas was again
classified into four—Agriculture, Dairy farming, Trade and Money-
lending— “Krishi vaanijya go rakshaa kuseedam turyam uchyate” (Srimad

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 Bhaagavatam)

4. The fourth class of people were the service-providers, catering to the

miscellaneous needs of the community and without whose contribution
the society would grind to a halt. Patience, industry and hard work were
the hall mark of Shudras.

It can be seen from the Scriptures that many of the so-called lower classes
were praised sky-high—Sri Vidura, Dharma Vyaadha, Nampaaduvaan, et al are
but a few examples—there were instances galore of the so-called people of
higher birth being castigated for their misconduct, through ostracism and
universal condemnation—Ajaamila, Kshatrabandhu, Asamanjasa…… the list is
long.

However, if there is one tenet that has consistently disregarded caste

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barriers in eulogizing devotees of the Lord, it is Sri Vaishnavism. Sri

Nammazhwar, whom we regard as the Chief of Surrendered Souls (“Prapanna
Jana Kootasttha”) and who is held in high reverence by all, belonged to a so-
called low caste. One of Sri Ramanuja’s exalted preceptors, Sri Tirukkacchi
Nambi, was a Vysya, with whom Sri Varadaraja was supposed to have conversed
daily. Sri Maaraneri Nambi and Sri Dhanur Daasa are two more examples of
exalted status being attained by sincere devotees, irrespective of their birth.
Those who consider the Lord to be their everything and surrender themselves
heart and soul to the Emperuman with four beautiful shoulders are indeed our
masters, irrespective of their caste, says Sri Nammazhwar—

“Kulam thaangu saadigal naalilum keezh izhindu, etthanai

nalam taanum illaada chandaala chandaalargale aagilum

valam taangu chakkaratthu annal Manivannarkku aal endru ul

kalandaar, adiyaar tam adiyaar em adigale”

THE FOUR ASHRAMAAS:

The Varnaashrama Dharma detailed in the Manu Smriti was thus a panacea and

10
prescription for most of the social ills that plague humanity today, had it been
adhered to in its letter and spirit. Having seen about the Varnas, we find that
the Ashramaas are again four in number. Ashramam here refers not to
hermitages or the abodes of sages, but to various stages in life one passes
through. These are respectively

1. Brahmacharyam,

2. Gaarhastham,

3. Vaanaprastam and

4. Sanyaasam

From the day of Upanayanam, the boy is said to be a Brahmachaari. Brahmam is

another name for the Vedas and the Brahmachaari is one who adheres strictly
to scriptural commandments, spends his time in learning Vedas and other

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spiritual lore, wasting not a second in unwanted activities and staying away
from all sources of material temptations. He was supposed to reside with his
Acharya, considering him to be God personified, performing all sorts of service
to him and adhering to him like a shadow, seeking and learning all the time and
performing Sandhyaavandanam and Samidhaadaanam regularly without laziness.

The next phase of life for the Brahmachaari who has successfully completed
his studies to the satisfaction of his Guru and compensated the latter
appropriately through Gurudakshina, is to enter into marriage. Marriage is
intended to provide the young man with company suitable for the pursuit of
Dharma and to keep the thread of procreation unbroken.

According to Ramayana, of all the Ashramas, that of the householder is

counted as the best, as he is able to support those belonging to the other
three Ashramas—

“Chaturnaam Ashramaanaam hi Garhastthyam shreshttam Ashramam

Ahu: Dharmaggya! Dharmaggyaa: tam katham tyaktum arhasi?”

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 FOUR TYPES OF SANYAASIS;

We shall wind up the discussion of Ashramas, (though there remains much to

be said) with mentioning the types of Sanyaasis, which is again predictably
Four—

1. Kuteesa,

2. Bahoodaka,

3. Hamsa and

4. Paramahamsa.

THE FOUR MONTHS:

And as you know, Sanyaasis are expected to stay at the same place for four
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months a year and not to travel during the monsoon season, observing a ritual
known as Chaaturmaasyam. This is now observed, instead of four months, for
four Pakshams or two months.

THE FOUR YUGAS:

Well, to stop the social discourse and come back to the subject of the
Fabulous Four, we find that the biggest measure of Time, the Yugam, is
classified again into four—

1. Krita Yugam,

2. Treta Yugam,

3. Dwaapara Yugam and

4. Kali Yugam

“Kritam Treta Dwaaparam cha Kalischa iti chaturyugam

anena karma yogena bhuvi praanishu vartate”

Just to give you an idea of the time span involved in a Yugam, here is the scale
of measurement. (There are differing accounts of this scale and the following

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is one of them):

1. The time taken for blinking is the basic measure. 18 such measures
make one Kaashtta.

2. 30 Kaashttaas make one Kala

3. 30 Kalaas make one Muhoorttham (roughly equal to 48 minutes or 2

Naazhikai)

4. 30 Muhoorthaas consist of a day

5. 15 days make one Paksham

6. 2 Pakshams make a month

7. 2 months constitute a Ritu

8. 3 Ritus make an Ayanam

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9. 2 Ayanams make a Year, by human standards

10. 1 human year constitutes a day for the Devas

11. 360 divine days constitute a divine year

12. 4800 divine years (equal to 1728000 human years) are there in the
Krita Yugam

13. 3600 divine years (equal to 1266000 human years) constitute the Treta
Yugam

14. 2400 divine years (equal to 164000 human years) are there in the
Dwaapara Yugam

15. 1200 divine years (equal to 432000 human years) comprise the Kali
Yugam.

The four Yugas combined, called a Chatur Yugam, thus consist of 43, 20,000
human years.

And one such Chatur Yugam forms a day for the four-headed Brahmaa.

A single day in the life of Brahmaa is thus incredibly and immeasurably long, by
our standards.

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 This single day is again divided into 14 Manvantaras, each Manvantara
consisting of 71 Chatur Yugams. Thus, for a single day and night of Brahma’s
life to elapse, 2000 Chatur Yugams or 86, 40,000000 human years must pass
by. Mind boggling, isn’t it?

Brahma’s year too, just like ours, consists of 360 days, the only difference
being the length of the day. Thus a year in the life of Brahma consists of 311,
04, 00,000000 years by our count.

And as Brahma’s life consists of 100 such long years, his total lifespan
measures up to 311 04 00 000 00000 years by the human time scale. One life-
time of a Brahma is known as a “Paraa” and half of it is “Paraardham”.

These are not fictitious calculations, but are enshrined in the Bhagavat Gita,
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with the Lord telling us that the Brahma’s life consists of a thousand Yugas (by
divine standards)—

“Sahasra yuga paryantam aha: yat Brahmano vidu:

Raatri: yuga sahasraantaam te ahoraatra vido janaa:”

The point that Sri Krishna wishes to make here is that despite appearing
interminable, even Brahma’s lifespan is limited. All beings are thus subject to
birth and death, some living longer than others. Only when we perform Bhakti
or Prapatti, we reach the blessed land of Sri Vaikunttam, where the residents
are no longer subject to the inexorable influence of time and are rid of the
unending cycle of births and deaths.

You must have heard of the term “Yuga Sandhi”. What exactly does it mean?
Towards the end of a particular Yuga, people begin to develop the traits and
qualities of the forthcoming Yuga. For instance, while Krita Yugam consists of
1728000 years, in the last 400 years, the influence of the Tretaa Yugam
commences gradually. Also, in the first 400 years of Treta Yugam, the
influence of the previous Krita Yugam persists, though on the wane. The last
400 years of the Krita Yugam and the first 400 of the Treta Yugam constitute

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a Yuga Sandhi, a meeting point of the Yugas, so to say, wherein the influences
of both the Yugas are felt. Similarly, the last 300 years of Treta Yugam and
the first 300 of the Dwaapara Yugam constitute the second Yuga Sandhi and
so on.

A Chatur Yugam, or the time spanned by the four Yugas put together, is
supposed to be 43.20,000 years. Twelve thousand such Chatur Yugas make one
Yugam for the Devas, for whom a year of our life is but a day.

People’s lives were 400 years long during Krita Yugam, but during successive
Yugas, the lifespan suffered reduction, becoming 300 years during Treta
Yugam, 200 during Dwaapara yugam and 100 during the Kali Yugam. And these
400 years of Krita Yugam were fully productive years, unaffected by disease,
ignorance, etc.,(“pedai, baalakan adu aagum, pini pasi moopu tunbam”)—

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“Arogaa: sarva siddhaartthaa: chaturvarsha sataayusha:

Krite Tretaadishu hi eshaam aayu: hrasati paadasa:”

FOUR LEGS OF DHARMAM AND ADHARMAM:

We are told that among the four Yugas, Krita Yuga is the best, for people are
at their righteous best, adhering fully to the duties ordained on them and to
the dictates of Dharmam and Satyam. Dharmam is portrayed as a divine cow or
bull, with four legs—

1. Satyam,

2. Dayaa,

3. Tapas and

4. Daanaam

This cow of Dharmam is able to stand balanced on all its four legs during the
Krita Yuga.

Adharma too has four legs—

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 1. Dishonesty,

2. Violence,

3. Discontent and

4. Strife.

The Yugas that follow the Krita Yuga show a progressive degeneration of
Dharma, with the cow standing on three legs during Treta Yuga, two in
Dwapara Yuga and teetering on just one leg, during the Kali Yuga. We find this
deterioration of values over the Yugas reflected fully in the Epics.

FOUR PRAMAANAAS:

Leaving aside these fantastic figures of human, divine and Brahmaa’s years, let
us come back to basics. Which would you say are the sources by which
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knowledge is acquired? If you put this question to your son or daughter, he or

she would come up with the following four—TV, Newspaper, Mobile Phone and
friends circle. However, seriously speaking, the sources of knowledge (called
“Pramaanaas”) are again classified into four, according to the Uddhava Geeta—

1. Shruti or the unblemished and vast body of knowledge untainted by

human composition, is the sole source of wisdom, in matters spiritual.
The two Epics and 18 Puranas, which elucidate the cryptic dicta of the
Shruti, along with Saamaanya and Visesha Saastras, Angaas and
Upaangaas of Vedas, together form a totally credible storehouse of
wisdom.

2. Pratyaksham or sensory perception—what we are able to see, hear and

feel with the aid of our own sensory organs.

3. Anumaanam or inference, where conclusions are drawn based on

previous perceptions. For instance, when we see smoke rising on a hill,
we infer that there must be a fire, for we have known that fire
generates smoke, from having seen fire and smoke together.

4. Itihyam refers to concepts and convictions which have been passed on

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 by elders from generation to generation, forming a trustworthy body of
knowledge.

Here is the relative Uddhava Gita slokam—

“Shruti: Pratyaksham itihyam anumaana: chatushtayam

Pramaaneshu anavastthaanaat vikalpaat sa: viraajate”

The Shruti itself (Aruna Prasnam) classifies Pramaanas into four categories,
substituting “Smriti” for Shruti—“Smriti: Pratyaksham Itihyam, Anumaana:
chatushtayam”

Dharma Lakshanam: We often speak airily about Dharmam. However, what are
the defining characteristics of Dharma? How exactly would we identify
Dharma? Manusmriti tells us that these sources of Dharma are again four—

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1. Vedas,

2. Smritis (compositions of various Maharshis based on the Shruti,

clarifying and codifying its provisions),

3. The conduct of great men and finally,

4. What appeals to one’s self

“Veda; Smriti: Sadaachaara: svasya cha priyam aatmana:

Etat chaturvidham praahu: saakshaat Dharmasya lakshanam”

However, we have to be careful here while interpreting Dharma as what is dear

to one’s heart—the heart referred to here is that of law-abiding persons who
have absolute faith in the Shaastras. If people like me are given the choice of
following what is dear to their heart, we would probably embark on an orgy of
sin, under the pretext of following “Dharma”.

A QUARTET OF FOURS

Ashtaavakra Rishi, in his youth, while debating with a famous vidvaan,

enumerates the significance of the number four thus—

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 “Chatushtayam Braahmanaanaam niketam

chatvaaro yuktaa yagyam imam vahanti

Disa: Chatvaara: chaturascha varnaa:

Chatushpadaa gourapi sasvat uktaa”

It is the four Ashramaas-

1. Brahmacharyam,

2. Gaarhasttham,

3. Vaanaprasttham and

4. Sanyaasam,

Which enable wise men to acquire the ultimate knowledge-- that of the
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Paramaatma. Only a person who passes through all these four Ashraamas would
be able to comprehend the true nature of Brahman. The Gnaana Yagyam is
conducted with the aid of people belonging to all the four castes.

THE LORD HAS FOUR FORMS

1. The Viraat Purusha or the cosmic form,

2. Sootraatma,

3. Antaryaaami or the Inner Dweller and the

4. Tureeya (fourth) Moorthi.

The Pranavam, which is a glorious mirror reflecting the Parabrahmam in all its
splendour, is also comprised of four letters—the Akaaram, the Ukaaram, the
Makaaram and the half letter (Ardha maatra).

THE FACULTY OF SPEECH STANDS ON FOUR LEGS

1. Paraa,

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2. Pasyantee,

3. Madhyama and

4. Vaikharee

“Chatvaari vaak parimitaa padaani, taani vidu: Braahmanaa ye maneeshina:,

guha treeni nihitaa nengayanti, tureeyam vaacho manushyaa vadanti”

says the Shruti,

Telling us that of the four types of speech, only the last, viz., Vaikharee is
articulated by people. The other three remain hidden and only sages who have
their mind in control are able to know them.

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 PART 3

FOUR AND SRI VISHNU SAHASRANAMAM

If you were to look for the Lord’s own favorite number, you would definitely
plump for 4. For those who require proof of this, I would refer them to Sri
Vishnu Sahasranaamam, which has no less than 12 names are based on Four.
Shall we look into them individually?

1. Chaturaatma

Commentators have interpreted this naama differently and we are blessed

with a variety of meanings, all of which enable us to enjoy different facets of
the Lord’s auspicious attributes.
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a) Emperuman has five forms—Param, Vyooham, Vibhavam, Antaryaami and

Arcchaa. We are concerned here with the Vyooha form of the Lord, because it
is further classified into four. In this manifestation, the Lord divides Himself
into four, as

1. Vaasudeva,

2. Pradyumna,

3. Aniruddha, and

4. Sankarshana.

These are primordial forms of the Lord, emanating from the supreme Para
Vaasudeva or the Lord who rules at Sri Vaikunttam. The Naaradeeya Samhita
tells us that there is a sequence in which these four Vyooha moorties
manifested—first Vaasudeva, then Sankarshana, followed by Pradyumna and
Aniruddha.

The first to manifest, Vaasudeva, is pure white in complexion and complete in

all divine aspects. He has four arms, representing the four dimensions of the

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created universe, viz., Creation, Protection and Maintenance, Dissolution and
Emancipation—respectively termed Srishti, Sthithi, Samhaaram and Mukti. He
is pacific in aspect and clad in Peetaambaram. His right hand at the front holds
a lotus or is in the gesture of protection (abhaya hastam), the corresponding
left hand adorned by the Cosmic Conch. The upper right hand carries the
Divine Discus Sudarsana, while the left holds the Mace (Gadaa) or a Book.
When represented in the Vimaana of a temple, He is sculpted facing west.

Out of the divine tirumeni of Vaasudeva manifested Sankarshana (literally

meaning one who was dragged out of the parent body), lustrous like the early
morning Sun, wearing blue garments, wearing a kundalam in one ear, with His
arms holding the plough (instead of the chakram) and pestle (instead of mace).
In temple Vimaanaas, He faces the south.

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Pradyumna, again, emerged from Sankarshana, red in complexion, wearing red
silken garments. He has two or four arms. When He has two, He holds a bow
and arrow and when four-armed, the Chakra and bow are held in His right and
left upper hands, while lower ones are held in the Varada and abhaya postures
respectively. He faces west.

Performing penance, Pradyumna produced from His own body the last of the
four Vyooha moorties, viz., Aniruddha, the Lord of the Universe and the
Master of Yogis. Dark blue in complexion and wearing yellow garments, He is
four-armed and carries the Bow Saarnga, arrows and the gestures of Varada
and abhayam. This form of the Lord is often found in a recumbent posture,
with Sri and Bhoo Devi, facing north while on the Vimaana.

According to the Vishnu Dharmottara Puranam, there is a composite form of

Sriman Narayana, with all the aforesaid four moorties in a single body, having
four faces and eight arms, mounted on Garuda. The face of this Lord
presented to the viewer is in a beautiful human form, representing Vaasudeva,
while the face to the right is leonine, that of Nrisimha (symbolizing
Sankarshana). The face to the left is that of a beautiful boar (Varaaha),

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 standing for Pradyumna, while the face to the back is terrifying in aspect and
tawny-red in colour (raudram), representing Aniruddha.

Each of the four Vyooha moorties brings forth three other forms, known as
Vyoohaantaraas—

1. From Vaasudeva-- Kesava, Narayana and Madhava,

2. From Sankarshana –Govinda, Vishnu and Madhusudana

3. From Pradyumna— Trivikrama, Vaamana and Sridhara

4. From Aniruddha— Hrishikesa, Padmanabha and Damodara.

It is also said that the four Vyooha moorties are responsible for the ten
avataaraas (known as the Vibhava avataras)—

1. Vaasudeva for Vaamana and Krishna,

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2. Sankarshana for Matsya, Koorma, Rama, Balarama and Kalki,

3. Pradyumna for Buddha and

4. Aniruddha for Varaaha and Nrisimha

Paancharatra texts speak of a great pillar in Sri Vaikunttam, known as Visaakha

Yoopam, which is wisdom personified. It has four branches up and down, in the
four directions. On each of these branches, the Lord is ensconced in Vyooha
roopaas, with Vaasudeva in the East, Sankarshana in the South, Pradyumna in
the West and Aniruddha in the North. Swami Desikan speaks about this
Visaakha Yoopam in his Varadaraaja Panchaasat.

The corresponding feminine Divine Consorts of the Vyooha moorties are:

1. Shanti for Vasudeva,

2. Sri for Sankarshana,

3. Saraswati for Pradyumna and

4. Rati for Aniruddha.

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There is a wealth of information in the Aagamaas regarding the Vyooha
moorties. I have confined myself to a brief outline of them, and shall elaborate
on some other occasion.

b) Coming back to Vishu Sahasranaam and the name Chaturaatma, the second
interpretation of this tirunaamam” is--one who incarnated as four Vibhava
forms, viz., Sri Rama, Sri Parasurama, Sri Balarama and Sri Krishna, all of
whom represent the pinnacle of human perfection and exalted models for
everyone to emulate.

c) The four functions mentioned above, those of Creation, Protection,

Destruction and Emancipation, are the sole preserve of the Lord. He may
delegate these duties to lesser demigods for performance, but He is the one
who brings forth the universe with all its diverse inhabitants, affords it all

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protection in all forms, destroys it when the time comes for Pralayam and also
blesses the devout with emancipation. As one who performs these functions,
He is Chaturaatma. The following Vishnu Puraana Slokam confirms this—

“Vyoohya aatmaanam chathurdhaa vai Vaasudevaadi moortibhi:

Srishtyaadeen prakaroti esha visrutaatmaa Janaardana:”

d) Four intellectual functions owe their operation to the Paramaatma—Manas,

Chittam, Buddhi and Ahankaaram (Mind, Intellect, Sense and Intuition)—He is
therefore Chaturaatma. While the Mind resolves to carry out an act, the
Intellect analyses the pros and cons and arrives at a modus operandi, Intuition
guides us based on past experience and Ahankaaram is the pleasure of
accomplishment born out of successful completion of the task.

e) The Lord is the Antaryaami or Inner Dweller of four types of devotees, as

defined in the Bhagavat Gita—the sufferer, the seeker of truth, those in
search of wealth and prosperity and those wise souls who seek only the Lord.
Therefore, He is Chaturaatma.

f) The Jeevaatma too has four forms

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 1. The material, body called Visva

2. The subtle, spiritual portion called Taijasa

3. The Kaaarana Sareeram or the aspect of Jeevaatma which enable the

carry over of memories from a previous birth, and

4. The aspect of the soul transcending the aforesaid three forms, which is
attained only through self-realization, is known as Avikalpa. The Lord
supports each of the aforesaid forms of the soul, with appropriate
forms of His own, known as Viraat, Sootramoorty, Isvara and the
Paramaatma. This we come to know from the Nrisimha Uttara Taapini
Upanishad.

Each of the hallowed names of the Lord is capable of multiple

interpretations—the aforesaid is an example of how such a simple tirunaamam
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as Chaturaatma can conjure up so many varied and vivid portraits of

Emperuman and His innumerable auspicious attributes.

2. Chatur Vyooha:

Leaving Chaturaatma reluctantly (for there is so much more to be said about

Him), we come to the next tirunaamam, Chatur Vyooha: Sri Bhattar tells us
that this name clarifies the functions of the four Vyooha forms of the Lord—
Vasudeva, Sankarshana, Pradyumna and Aniruddha. The four forms divide
among themselves the four states of existence—

1. Jaagrat avasttha or wakefulness,

2. Swapna or half-sleep in which dreams occur,

3. Sushupti or deep slumber and

4. Turya or deep yogam, resulting in union with the Paramaatma.

3. Chatur Damshtra:

The name Chaturdamshtra: tells us that the Lord, in His primordial form,
possesses four large teeth, which Srimad Ramayana lays down as the
characteristic of a great deity. While describing the incredibly handsome form

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of Sri Rama in order to generate confidence in the troubled mind of Sita
Piraatti, Hanuman tells Mythily that Her beloved Raghava has four great
teeth—

Chatushkala: chatur lekha: chatush kishku: chatussama:

Chaturdasa sama dvandva: chatur damshtra: chatur gati:”

Sri Sankara opines that this name refers to Sri Nrisimha, who displayed four
terrifying teeth, during His impromptu avataara.

Not only the Lord, but the divine elephant Iraavatam, (which too emerged
along with Sri Mahalakshmi from the Milky Ocean when it was churned by
Devas and Asuraas) also has four teeth—“Iraavatam chaturdantam kailaasam
iva sringinam”

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4. Chatur Bhuja:

The next quartet that is referred to in the Sahasranaamam is the four arms
of the Lord—Chaturbhuja:

Azhwars lose themselves in the beauty of the four-shouldered Emperuman.

“My Lord of the four great arms!” Exclaims Sri Nammazhwar—“Naal Tol
Endaai”. The four lovely shoulders of Tirukkurungudi Nambi fill the hearts of
all on-lookers—“Neela meniyum naangu tolum en nenjam niraindanave”.
Whichever direction one turns to, the sight of the four handsome arms fills
the sight—“mannu poonum naangu tolum vandu engum nindridume”. This
characteristic of being four-armed is indicative of Supremacy, which can be
gleaned from Mandodari’s recognition of Sri Rama as none other than the four-
shouldered Mahavishnu—“Tamasa: paramo dhaataa shankha charka
gadaadhara:”.

Why should the Lord have four arms and not just two as we do? Sri
Nammazhwar says that the Lord sports four shoulders, so that He could
destroy asuraas and save His devotees that much quicker—“asurarai tagarkkum
tolu naangudai churikuzhal kamala kan senkanivaai Kaalamegam”. The reason the

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 Lord sports four arms instead of two is perhaps to ensure speedy and
adequate response in His principal occupation of providing succour to the
distressed.

Another reason is that He blesses His devotees with the four Purushaartthas
or desires of people—Dharmam, Arttham, Kaamam and Moksham. He gives to
each devotee according to His prayer, with one hand specifically earmarked
for each of the Purushaartthas.

These arms are compatible in size, proportion, beauty and strength with the
rest of His glorious form and appear to be beautiful branches of a magnificent
tree, growing upwards and down. These arms symbolize superlative Strength,
Protectiveness and Might, all of which are indispensable qualities in the
Paramapurusha, providing the rationale for devotees to pay obeisance. It is no
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wonder therefore that these divine arms are said to be the origin of the
mighty ruling class, the Kshatriyas- "baahoo raajanya: krita:" (Purusha
Sooktam). The beauty of these four arms is such that anyone casting even a
stray glance at these stupendous specimens of virility is captivated totally, and
doesn't like to prise his eyes away from the mighty arms, says Kamban- "tol
kandaar tole kandaar". Even during the Krishnaavataaram, where, as a man, He
ought to have sported only two arms, the Lord was born with four hands, but
hid two of them at the request of His parents, who feared retribution from
Kamsa—“Tam adbhutam baalakam ambujekhanam, chaturbhujam shankha
chakra gadaadyudayudham” The Sahasranaama Stotram is so enamored of
these four stupendous shoulders of the Lord, that about 600 tirunaamas later,
there is a repetition of this supreme characteristic, as “Chatur baahu:”

5. ChaturMoorti:

Difficult though it is to leave the subject of the four great arms, let us move
on to the next group of four—Chatur Moorti: During Ramavataaram, the Lord
divided His form into four separate entities, as the four sons of Dasaratha.
The Lord had four forms in the Krishnaavataara too, as Krishna, Balabhadra,

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Pradyumna (Krishna’s son) and Aniruddha (Krishna’s grandson), corresponding
to the four Vyooha moorties.

“Chatur moorti:” may also refer to the four complexions the Lord sports during
various Yugas-- white in Krita yuga, red in Treta yuga, yellow in Dvaapara yuga,
and black in Kali yuga. Sri Tirumangai Mannan confirms this—

“Munnai vannam paalin vannam muzhudum nilai nindra

pinnai vannam kondal vannam”

6. “Chaturgati:”

“chaturgati:” is another tirunaamam, which connects the Lord with number 4.

Sri Bhattar tells us that depending on the intensity of devotion and
requirements of the devotees, the Lord bestows on them exalted status and

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power, represented by the posts of Indra (the chief of celestials), Brahmaa
(the four-headed creator), self-realization or Aatmaanubhavam (known too as
Kaivalyam) and finally, unimaginable bliss and uninterrupted service to the
Divine Duo at Sri Vaikunttam.

Others say that the Lord bestows on sincere devotees four types of Moksham,
differing from one another in the intensity of pleasure (Ananda taaratamyam).
These are

1. Saalokyam (being in the same world as Emperuman)

2. Saameepyam (being in close proximity to the Lord),

3. Saaroopyam (attaining the same beautiful form as the Paramatma, with

four hands, etc. and

4. Saayujyam (deriving the same degree of bliss as does Emperuman).

We Visishtaadvaitins do not agree with this, as we feel that all jeevaatmas who
attain liberation become equal in all respects to the Lord, but for the power
and responsibility for creation, etc. (“Jagat vyaapaara varjam”, “Bhoga maatra
saamya lingaaccha”) and that there is absolutely no difference of any sort,

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 whether in bliss or otherwise, between one occupant of Sri Vaikunttam and
another.

“Chaturgati:” can also be taken to mean the four gaits of the Lord. Sri Rama
was credited with four styles of walking and bearing. At times, His gait
resembled the ponderous stepping of an elephant, at times that of a regal lion,
at others the spring of an angry tiger and at others, the majestic step of a
virile bull—“Gaja simha gatee veerou saardoola vrishabhopamou”. It is
interesting to note that Sri Ranganatha too is said to move in a variety of gaits
as aforesaid.

7. "Chatur Veda vit"

“chatur veda vit” is another tirunaamam, which tells us that the Lord is the
only person who knows the exalted purport of the four Vedas. Others may
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indeed learn the entire Vedas, but they can realize only a minuscule portion of
the Lord’s glory as revealed in the Shruti. This can also be interpreted as
referring to the Paramaatma as the only entity to be known through the study
of the four Vedas—“Vedaischa sarvam aham eva vedya:”

8. “Chaturasra:”

The Lord takes care of all the four types of creatures—those born from an
egg, those from sweat, those from a womb and those that come out of the
earth. His command is obeyed in all four corners of the universe. He bestows
desired fruits on those who worship Him in a “Chturasra”, i.e., a yantra square
in shape.

THE FOUR HORNS:

Since the other naamas with the theme of four have more or less similar
purport, let us leave the Sahasranaama Stotram at this stage, and go on to the
Taittireeyopanishad, which tells us that Paramaatma has four horns. “Horns
and the Paramaatma!” You may wonder. The Shruti often speaks symbolically
and allegorically and here, horns mean the Vedas and four horns refer to the

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four Vedas—“Chatvaari shringaa: trayo asya paadaa: dve seershe sapta
hastaaso asya”.

The Lord’s fascination with 4 doesn’t end with the aforesaid. During the
Mahabharata war, the chariot He drove had four horses pulling it. And the
names of the horses were Saibya, Sugreeva, Balaahaka and Meghapushpa.
These were really the best of their species and are described as “Haya ratna
chatushtayam”.

THE FOUR METHODS

There are four ways of accomplishing getting things done by others. You first
try nicely to convince the person who is to do it, of the need to do the job. If
this doesn’t work, you try to create division among the ranks, to ensure that

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your job gets done. If this too fails, you offer material inducements so that
the person is motivated to carry out the task. If all else fails, you pick up the
stick and resort to punishment. Till date, we find managements adhering to the
aforesaid steps for achieving their goals. This, however, is no new management
technique, but one as old as the hills, finding mention in the Amara Kosam,
which names these steps respectively as

1. Saamam,

2. Bhedam,

3. Daanam and

4. Dandam

“Sa prataapa: prabhaavascha yat teja: kosa dandajam

Bhedo Danda Saamascha Daanam iti upaaya chatushtayam"

When I started writing on this subject, I thought I would be able to conclude

it in about 4 or 5 pages, as usual. However, the wealth of information available
and the reluctance to leave out even not- so- significant matters resulted in its
running on to 22 pages. And when I decided to split it up for readers'

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 convenience, it naturally ended up in four parts!

Well, we had ended the previous part with the four methods of accomplishing
things.

THE FOUR DIRECTIONS

My son reminds me that the directions too are four in number—North, South,
East and West. Here are some interesting tidbits about directions.

The Kaataka Prasnam tells us that

1. Agni the Fire God is the deity of East,

2. Indra of South,
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3. Soma of West and

4. Mitraavaruna, of North

However, the overall Lord and Master of all directions is Vishnu—

“Vishnavaasaanaam pate!”

It is the same Kaatakam which points out the association of directions with
Vedas—

1. East with Rg Veda,

2. South with Yajur Veda,

3. West with Atharva Veda and

4. North with Saama Veda

At the time of Creation, all these four directions came out of the
Paramaatma’s ears, says the Purusha Suktam— “Padbhyaam bhoomi: disa:
shrotraat”

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FOUR TYPES OF SARANAAGATI

Prapatti or Saranaagati too is said to be of four types. According to the

Saranaagati Deepika of Swami Desikan, those who surrender to the Lord adopt
one of the following paths-

1. Svanishtta—People with exceptional clarity about the nature of themselves,

the Lord, the way to reach Him, etc., can perform Prapatti on their own. Sri
Ramanuja’s Prapatti at the lotus feet of the Divya Dampatis at Srirangam on
Panguni Uttaram is an outstanding example of Svanishtta.

2. Ukti Nishtta—Performance of Prapatti with the guidance of the Acharya,

repeating the Saranaagati Mantra after him, is known as Ukti Nishtta.

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3. Acharya Nishtta—here, the Acharya himself performs Prapatti on our
behalf.

4. Bhaagavata Nishtta—A Bhaagavata of good standing, other than the

Acharya, with exceptional devotion, performs Prapatti on our behalf.

However, whichever is the type of Prapatti, it is the Lord who makes us

perform the same, out of His infinite mercy for our eternal wellbeing, ridding
us of the twin shackles of sin and merit and making us eligible for boundless
bliss. Here is the beautiful slokam from Saranaagati Deepika—

“Bhakti: Prapatti: athavaa Bhagavan! Tat ukti:

Tannishtta samshraya iteeva vikalpyamaanam

Yam kanchit ekam upapaadayataa tvayaiva

Traataa: taranti avasare bhavino bhavaabdhim”

FOUR YOGAASANAAS:

Here are some miscellaneous quartets. Those conversant with Yogaasanaas

would know that the principal Asaanas are four in number:

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 1. Bhadram

2. Siddham

3. Simham

4. Padmam

Of these, Siddhaasana is supposed to be the best according to the Hata Yoga

Pradeepika

“Siddham Padmam tathaa Bhadram veti chatushtayam

shreshttam tatraapi cha sukhe tishttet Siddhaasane sadaa”

RAMA AND NUMBER FOUR:

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We have seen how Sri Rama had four great teeth—“Chatur Damshtra:” We are
told by Valmiki that Sri Rama had four lines on His broad and beautiful
forehead, four lines at the bottom of His thumb signifying four Vedas and that
His height was equal to four arm-lengths. Four pairs of His body parts were
absolutely equal to each other—His arms, knees, thighs and cheeks. All the
aforesaid characteristics signify a great man—“Uttama Purusha” and are in
conformity with Saamudrika Lakshanam. Sri Hanuman delights in describing
these aspects of Sri Raghava’s physical features to Sri Mythily—

“Chatushkala: chatur lekha: chatushkishku: chatu: sama:

Chaturdasa sama dvandva: chatur damshtra: chatur gati”

When it is time for Sri Rama’s coronation, holy water is brought by four
Vaanara veeras in four golden pots, from the four oceans of the world.

THE FOUR RAMAS:

We have heard of three Ramas—Parasurama, Dasaratha Rama and Balarama.

Swami Desikan speaks of a fourth Rama, who has all the auspicious aspect of
the other three Ramas combined, without any of their apparent shortcomings—

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“Raamam turyam upaasmahe”. And who is this mysterious fourth Rama? It is
none other than Sri Mankkaal Nambi, (also known as Sri Rama Misra) the
Acharya of Sri Alavandaar. But for his diverting Sri Alavandaravandar from
mundane pursuits and exposing him to Bhagavat anubhavam, our Sampradaya
would have been much poorer. The immense contribution of Sri Alavandar
would have been totally unavailable to us, but for the stellar role played by Sri
Rama Misra and this is the reason for Swami Desikan’s glowing tribute to the
Acharya, putting him on a pedestal higher than that occupied by even the Lord.

Says Swami Desikan in Sri YatirAja Saptati—

“I pay obeisance to Rama the Fourth, who is much greater than the three
earlier and divine Ramas put together. Sri Parasurama lacked tolerance and
mercilessly eliminated the ruling class for twenty-one generations. Our fourth

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Rama, however, is patience and tolerance personified. Sri Dasaratha Rama
vowed to rid the world of bestial rAkshasAs and carried out His vow
effectively, resulting in a massacre of the race. The Fourth Rama, however,
would not harm even an ant, leave alone cause distress to people, good or bad.
Sri Balarama was known for His partiality to “madhu”, with eyes reddish and
demeanour affected by imbibing such beverages. Rama the Fourth, however, is
purity personified, unaffected by baser instincts”.

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 PART 4
Miscellaneous Items

FOUR-LEGGED CREATURES:

Some may be under the mistaken impression that the Vedas are meant solely
for human welfare. Not so-- Veda mantras invariably include four-legged
creatures while praying for universal welfare—“Sanno astu dvipade sam
chatushpade”.

Speaking of the four-legged, which would you consider to be the greatest of

animals? The Mahabharata tells us that it is the Cow—

“Braahmano dvipadaam shreshtta: Gou: varishttaa chatushpadaam

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Guru: gareeyasaam shreshtta: Putra: sparsavataam vara:”

Sri Ramanuja’s Sri Bhaashyam, his lucid commentary on the Brahma Sootraas,
has four chapters and each of the chapters consists of four parts or Paadaas.

1. The first chapter shows up the Brahmam as the sole cause of creation,
sustenance and destruction of the world.

2. The second chapter establishes Brahmam as the material and instrumental

cause of this world.

3. While the third chapter describes the means of attaining the Lord,

4. The fourth defines and details the concept of salvation.

FOUR LETTERS:

All of us know how potent the eight-lettered Mantra, the Ashtaaksharam is

and the glory of its purport. However, not all the eight letters are required to
rid us of our sin and to enable our ascent to exalted worlds. Utterance of just

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four of these letters, viz., “Narayana” would do the trick, avers the
Bhaagavata Puraanam, recounting the story of Ajaamila. Though guilty of the
vilest of sins, Ajaamila could ascend to the worlds above through the mere
utterance of the name Narayana, not even addressed to the Lord, but merely
to his son. Ajaamila was merely calling his son Narayana while drawing his last
breath and this act was enough for him to be cured of all his sins and to be
taken to Vishnulokam. Tongues which do not utter these four letters are not
tongues at all, but mere worthless flesh, says the Silappadhikaaram—
"Narayana ennaa naa ennna naave".

THE FOUR SACRED BOOKS:

Every Sri Vaishnava is expected to learn the contents of four sacred books,
from an Acharya. These are Sri Ramanuja’s commentaries on the Brahma

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Sutras (Sri Bhaashyam) and the Bhagavat Gita (Gita Bhaashyam, with Swami
Desikan’s gloss Taatparya Chandrika), commentaries on Sri Nammazhwar’s
glorious verses of Tiruvaaimozhi and Swami Desikan’s magnum opus Srimad
Rahasya Traya Saaram.

SECULAR SIGNIFICANCE OF FOUR

To conclude this piece (at last) and before you conclude that the importance
of Number 4 is only spiritual, let me point out its secular significance.
According to Mathematicians, Four is the smallest complex number. Four is the
smallest composite number that is equal to the sum of its prime factors. A
circle divided by 4 makes right angles. Because of it, 4 is the base number of
Plane Mathematics.

Four is the only number in the English language, for which the number of
letters in its name is equal to the number itself.

This is also true in several other languages. Four is the sacred number of the
Zia, an indigenous tribe located in the US State of New Mexico.The mammalian
heart consists of four chambers.

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 Most vehicles have four wheels. Most furniture has four legs - tables, chairs,
etc. Four is considered an unlucky number in Chinese, Korean and Japanese
cultures because it sounds like the word "death" in the local language. Due to
that, many numbered product lines skip the "four": e.g. Nokia Cell Phones
(there is no series beginning with a 4).

The armed forces, in olden days, used to consist of four divisions—Ratha, Gaja,
Turaga and Padaadi—The Chariot-borne forces, Elephant-borne fighters, the
Cavalry and the Infanntry, collectively known as the Chaturanga Sena.

Writers would agree that writing is not difficult per se--it is only the problems
of choosing an appropriate beginning and a suitable ending that pose difficulty.
Just as I was wondering how to wind up this article, there was a huge roar
from my neighbour’s TV, signifying the crowd’s rapture over another World
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Cup boundary—four runs. As this appears to be a good exit point, let me stop
here, though I have by no means exhausted the possibilities of Number Four.

Srimate Sri LakshmiNrisimha divya paduka sevaka

SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama:

dasan, sadagopan

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